Sunday Didn't Mean Much

There’s something odd about the ways in which the Super Bowl is perceived as the transcendentally American entertainment (not gonna say “the big game” like a shill). For starters, it’s rare that it’s a particularly good game, although I can remember some beauties in recent memory (the nail-biting original Mahomes-Hurts face-off in 2023, the Patriots’ unreal second-half charge in 2017, the Seahawks’ tragic last-minute defeat in 2015), nor does it seem to meaningfully represent the best of what the sport has to offer. But that’s fine – not every game has to be good for me to watch, and even if the game sucks you can just talk shit with your buddies and indulge in greasy food and cheap beer, which is a central part of the enjoyment of any sporting event.

And this time around, even if the game sucked, at least the arrogant-ass Chiefs got bodied in their attempt to be America’s team.

But what is viewed as transcendental is not the game itself, but the part I hate, which is everything surrounding the game – the branding of every second (“now it’s time for the BUDWEISER play of the quarter!”), the genuflection to American militarism, the ads in which A-listers humiliate themselves to flog whatever crap Silicon Valley is turning out, the dorky halftime shows with medley performances by all our most inoffensive pop stars (even if the campy “salutes to _____” and performances by evangelical death cult spinoff Up with People of yesteryear were probably even worse).

And this extends to the responses thereto, the attempts to scry some kind of weltgeist from the associated detritus among the commentariat. Whether it’s Beyonce cosplaying as a Black Panther, the glut of ads for crypto scams, or Timberlake v. Janet’s nipple, there is a persistent if unacknowledged belief that any of this can be used as a prism through which to view the American experience, instead of what it actually is – a means of selling shit.

So I fully expected, given who the performers were, for American conservative pundits to do the online fuming that they like to do – yelling at the teevee really is their favorite activity, and mostly they seemed to just be grumpy about Styx or whoever not performing. But conversely:

“It was an intricately detailed work of performance art that spoke directly to so many different strands of American history.” – Collider

“Kendrick Lamar sent a coded message to Black America during Super Bowl. And we got it.” – The Root

“The performance’s political messages (like the moment where Lamar’s dancers formed a human U.S. flag) were subtle enough that some in MAGA-world found themselves debating over whether the show was even worth getting upset over.” – Rolling Stone

 

 

Really? You thought Samuel Jackson dressed as Uncle Sam constituted "coded" or "subtle" it any way? Or that anything this plain-faced can be subversive?

Because that which is obvious cannot be subversive. Even when a work stands in opposition to power, it can so quickly turn into a Medieval morality play. Think about two Ruben Ostlund films, The Square and Triangle of Sadness. The first was giddy and witty and entered its satirical targets like a well-pointed arrow. The second was giddy but only at its own cleverness, and failed to enter its satirical targets, merely slapping them with a plushie.

I mean, like all halftime shows, this one sucked, but for completely independent reasons. It was just kinda lame, in the exact same way almost any kind of institutional art is lame. Kendrick and SZA both can do better, and for two artists who have produced so much actually subtle, actually complex music over the years, this felt a spectacle as silly as Katy Perry dancing with cartoon sharks.

But to me, the commentary just seems so desperate – a search for green shoots at a really bleak and dusty point, looking for emotional security above all else, hoping that culture could wishcast politics into existence, and thereby provide a correction to one’s present emotional trajectory. Even if the comments themselves are imbecilic, the sentiment just bums me out. Poor bastards.

When all I feel I can say is “it’s all a bit shit, isn’t it? This performance included. Let’s make Georgian food for dinner tonight, yeah?”

And the khachapuri turned out great.

A Memoriam to Pitchfork

 The process of media consolidation has been such a grim march since before I was born that I normally hardly pay attention. Oh, Publication X is ceasing. Well I guess that’s rough.

But today’s announcement that Pitchfork was being folded into GQ was a stab to the heart.

Now, it’s been a long time since I’ve read Pitchfork regularly – as I’ve discussed previously, it’s been circling the drain for a while. The site has over the past few years veered in an obnoxiously poptimist direction, favoring rhapsodic nonsense about a perfectly forgettable Ice Spice song rather than anything even remotely countercultural or in-depth, with even most of the indie they championed being remarkably inoffensive – I like Big Thief as much as the next guy, but they’re hardly leading a musical revolution. And yet it was still a devoted music website (i.e. not an app), a place where actual journalists were paid to actually write about music, without a video autoplay coming up every five seconds, without much-touted Spotify exclusives, without the morass of branded content.

This is where I should also point that it’s a bit suss, to say the least, that this happened a month after Pitchfork’s union successfully negotiated zero layoffs.

But once upon a time Pitchfork was vital. OK, sure, it was easy to make fun of. The painfully earnest reviews of indie music were often silly and overwrought, but it was, for those of us who grew up far from urban centers, a way to learn about the wider, weirder world of music beyond the top 40 at a time when radio airplay was still functioning as a cultural arbiter in piggly-eyed Middle America (hard to imagine in the era of Spotify I know) Along with the much-missed Tiny Mix Tapes, the website that single-handedly turned me onto so much incredible noise rock, it was an open invitation, with its year-end lists and decade retrospectives and its annual music festival that I attended every year for their first few years. Their long-form journalism was often brilliant, frequently heartbreaking, and always thought-provoking, and these articles introduced me to ‘90s Chicago post-rock, afrobeat from Fela Kuti forwards, and countless other veins of music I would have never known. Shoegaze seemed less a genre than an ideology. And in the same way I read and read so as to know the world, I listened and listened so as to know the world.

I’ll just leave this forgotten beauty here: https://pitchfork.com/features/resonant-frequency/6411-resonant-frequency-39

And in my dorm room I would restlessly search for Mediafire and Megadownload .zip copies of these albums. I would pore through the mildewy reek of the music library of our little college radio station where I was paid a pitiful stipend as station librarian. I would find Youtube clips consisting of scratchy transfers of old 7” Cherry Red singles paired with highly pixelated album art. I listened to Godspeed You Black Emperor’s F#A# (infinity) on my Discman in winter fields. I would see shows in dank and grimy venues with only a handful of other weirdos present. The Robot Ate Me tackled me to the ground and may have dry-humped me as he sang on top of my pinned-down body.

Right now, I’m sitting at home, marinating pork shoulder in papaya and spices, to sear and then deglaze with Viognier. I long ago traded in my band t-shirts bought at sweaty shows and beat-up Chuck Taylors and Chrome seatbelt bag for linen shirts and Clark’s suede and a nice leather satchel bought at a Budapest haberdasher, and I’ve gone from couch stays in scrofulous shared houses to bitching about the Keurig selection in boutique hotels.

But I’m listening to those albums that meant so much to me at one time. The self-titled Beach House album, Arcade Fire’s Funeral, Asobi Seksu’s Citrus, Yo La Tengo’s I Can Hear the Heart Beating as One. Albums that once seemed to hold the key to something, in the lingering waft of Nag Champa and shitty Iowa schwag at 17 years old, when some part of me fully believed that the only girl I ever loved was born with roses in her eyes, and then they buried her alive one evening in 1945.

And so the final burial of Pitchfork is another reminder of the general enshittification processes. All those feisty independent journalistic outlets and blogs that shaped my perspective have been outmoded by the algorithm, the treasure hunt has been replaced by the hopeless scroll.

This sucks. I hate it here.

At best, the better of those articles will remain floating in the floating world, ghosts to be found by people much younger than myself – a bit like the odd old issues of magazines from other eras you’d find lying around. Because ghosts are often so much more reassuring than the present.

On Music and Writing

In December, I began a standard ritual. It's a ritual I've been doing for over a decade – going through Pitchfork's year-end top 100 songs and listening to them, in order, from number 100 to number 1.

I'm not going to comment on the music itself. Some of it is good. Some of it is bad. Much of it is in-between. Some of it might be good, but it is not for me, or for people of my general inclination, but there are still reasons to qualify it as by and large good. These are not the issues I care to write about. After all, is there anything more tedious than an aging hipster bitching about contemporary music? (Answer: yes, there is, and it's an aging hipster glomming onto contemporary music in a pathetic attempt at youthful enthusiasm).

What I wish to write about, rather, is the writing about the music.

Consider their commentary on their number 1 for 2020, Cardi B's “WAP” (and Ben Shapiro's song-that-must-not-be-named, a fact which will forever be hilarious):

“...a Cardi verse somehow tributes the unsung uvula amid an imposing tour de force of lecherous metaphors.”

Really?

To a certain degree, I have a sympathy for the writers. If they want to say that a song is a banger, there are only so many ways they can. There are only so many descriptors, so many adjectives, especially when it comes to pop music that has its appeal in groove and hook more than anything else (credit where credit's due, Cardi has had some very clever lyrics in her day, albeit in other songs). When a music critic tries to review a DaBaby song, say, there's only so much you can milk out of the repeated phrase “I'm a young CEO, suge” before getting to the point where there's more analysis in your review than in the song itself. There's a reason that the absolute most common album review I hear referenced in conversation is a Pitchfork review of a Jet album that was just a link to a monkey peeing in its own mouth.

Furthermore, lyrical complexity doesn't really make the critic's task any easier, because the lyrics are inextricably embedded within the music. It's hard to think of a dumber Nobel literature prize than that given to Bob Dylan, because no matter how much 16 year old boys in Middle America (spotlight casually falling at my feet) would like to claim that Dylan's lyrics are poetry, they would be absolutely godawful if they were actually written down as poems. Consider Desolation Row:

“Ophelia she's 'neath the window

For her I feel so afraid

On her twenty-second birthday

She is already an old maid

To her, death is quite romantic

She wears an iron vest

Her profession's her religion

Her sin is her lifelessness.”

See? Just awful, high-school creative writing class shit. But in Dylan's voice with his spare guitar, it's heaven.

And when you think about those songs that form the soundtrack to your life, it's rarely the song in and of itself that you think of – it's the context. It's where you were, both geographically and in your life, it's the nostalgia of old friendships, first loves, long drives.

Yet in another era – not too long ago – poetry was itself a form of music. It was meant to be remembered and recited, with a rhythm akin to that of what we have formalized as music, and in oral cultures, there is very little distinction between poetry and music. A time before those of us in the industrialized world didn't have to deal with the shattered remnants of a dead God. When the stained-glass windows of Chartres were the most radiant thing one would see, when the emperors were still descended from the sun goddess Amaterasu.

And while such things are but distant memories, their residue is all around us.

We still seek the transcendent, and it is so often that that transcendence cannot be reduced to words.

It hits you as see the afternoon light moving across the corners of your room.

Mark Fisher and the Haunted Present

In 2017, Mark Fisher took his own life. This was something that was little-noted at the time. Like all too many people, it was only in death that he got the renown he deserved, especially outside his native Britain. 

Like most people, I was late to the party. I only read his landmark work, Capitalist Realism, last year, and found it to be a flawed but ultimately prescient book that described so much of the contemporary cultural landscape, even if obliquely. And it was just recently that I read Ghosts of My Life, a collection of essays on politics, music, film, and literature that describes our cultural landscape so perfectly, less through any kind of overarching vision than by hitting various touchstones, each of them with an elegant and precise critical eye.

If there is a theme, it's his notion of hauntology, a term he cribbed from Jacques Derrida, whom he admits is a frankly impenetrable writer, but which can loosely be described as a nostalgia for a time when a future seemed possible. In a world of incipient climate change, increasing global political uncertainty, and an economic recovery that seems tenuous at best, we are ultimately haunted by the futures that could have been.

This seems like a pretty abstract, even abstruse notion. And yet the more I think about it, the more I have to conclude that we live in an essentially hauntological era.

What we as a public are offered as a route forward is cold comfort. Neoliberal capitalism seems to suggest that progress is purely therapeutic, with physical wellness, self-care, positivity, and mindfulness offered as personal panaceas, an Instagram mentality that means next to fucking nothing when you look at how little is in your bank account. The only social thought given is a sort of woke neoliberalism in which it doesn't matter if you're gay, trans, whatever, as long as you keep buying, keep clicking. In which public shaming of the problematic and cancel culture are the only accessible avenues of justice.

Meanwhile, reactionary ideologies in the form of Trumpian conservatism, Putinist traditionalism, Salafist Islam, and Hindu nationalism allow for a sort of cathartic, collective rage, permitting solidarity, so long as that solidarity is done in the name of the oppression of others. And on the eastern edge of the Asian continent, Xi Jinping's China and Singapore under the People's Action Party (along with authoritarian governments in Thailand, Vietnam, Malaysia, and the Philippines, as well as the essentially-colonized petits régimes in Cambodia, Laos, and Myanmar) marry exploitative economic theories with brutal political repression and icily efficient technocracy, suggesting that the only way out of the world's current quandaries is through state capitalism.

What Fisher suggests is emphatically not that the past was better (we all know it wasn't), but that the hope that the future would be more enlightened, more rational, more equitable has been decimated. The examples he cites include the music released on the Ghost Box label (Belbury Poly, The Focus Group, etc.) with its samples from 1970s educational films and hypnotic analog synths, or William Basinski's The Disintegration Loops, a series of minimalist electronic samples played on modern machinery until they quite literally destroyed themselves as they played.

This same hauntology, Fisher believes, is found in older media too – in films like Memento and The Shining, in '90s jungle music, in the novels of J.G. Ballard which show the human tendency towards base violence triumphing over technological intervention, in the Joy Division albums made when Britain seemed to be teetering on the brink of collapse.

And I see it in the contemporary trends towards ambient music and lo-fi hip-hop. Being an American, my points of reference are more likely to be Ariel Pink, Danny Brown, Death Grips, Laurel Halo, Earl Sweatshirt, Chromatics, or SZA, all of whom seem like their frantically trying to assemble something out of the disused, analog bits of a not-too-distant past. Or in the viscerally disgusting and eerily familiar VHS world of Adult Swim shows like Tim and Eric, or the work of filmmakers like Panos Cosmatos, Nicholas Winding Refn, and Alex Garland who conjure up the imagery of '60s and '70s sci-fi.

 

You could say I'm cherry-picking examples from my own cultural sphere. But isn't it a major feature of the top of the charts too? Really, what's that different about The Weeknd, Drake, or Lana Del Rey, and all of their pop songs composed of distorted fragments of past hopes? Or all the Soundcloud rappers for who try to palliate their anxiety with Xanax and MDMA, only to be left as isolated and fucked up as ever? What's different about the way that young-adult dystopian novels and their filmed versions depict the tragedy of inheriting a world in which promise has been destroyed?

When there is hope, it exists purely in the realm of the magical, the unknowable. We watch Marvel movies because hope on our Earth seems so alien, witchiness and astrology trend because the world around us seems so grim, and mediocre young men buy into the Jordan Peterson bullshit because his brand of pop-Jungianism seems to give them a secret code, and gives them any easy target for blame in feminists and academic postmodernists.

People still have their dreams, after all.

And the horror of the failed present is never stated outright, it is merely alluded to. It is haunted. 

It strikes me as no coincidence that the last golden age of the ghost story was in the late 19^th Century. It was likewise a time of ultimate transition, as the Western world moved from an agricultural to an industrial basis of production, as the urban proletariat became cemented as an entity, as the basis for empire-building were transformed from a primitive, irrational desire for brute conquest to a coldly rational expansion of state and market power.

And in our new Gilded Age, we too are surrounded by ghosts.

Memory and Intent

A recent instance of déjà vu: I step out of the shower and into my cold livingroom. The ashen Northwest winter light comes in through dusty windows.

There is something in the tone and the granulation of the paint in my apartment. I am momentarily transported to someplace I think I remember, a house somewhere back in the neighborhood I grew up in. I can almost hear a Chicago Cubs game playing on a chipped, sea-green radio, almost feel my bare feet sinking into worn, scratchy carpeting, almost smell instant mashed potatoes and gravy and the stale coffee left over from that morning.

Déjà vu doesn't transport me to the places I've loved, or to any place that I've traveled. It takes me to early childhood, to quiet towns in the American grain belt. In my conscious memory I remember hiking on the Italian coast and summer evenings drinking beer on patios. In my unconscious memory, all I can see are switchyards and blacktop roads cutting through cornfields.

The one exception is musical memory. When I have a specific memory of a piece of music, it has nothing to do with a momentous event. It doesn't send me to anywhere important. In the age of the MP3, recorded music is what we use to fill in our lives, and it occupies our commutes, our long, lonely drives, the hours we spent cleaning our houses. When we find a piece of music evocative of a certain moment, we think of light, of color, of wind coming through an open window.

When we listen to a song and remember our associations with it, we are not remembering the actual associations. Every time we listen to that song, we overlay a new set of experiences onto the memories we want to hold on to, and we become more and more distant from our own memories. That memory-picture becomes blurred, filled in with white noise. It's when you can't remember the name of a song, when you think you'll never hear it again, that your memory will remain pure.

The nerves connecting the eardrum and the brain can send signals in both directions. Consequently, remembered music can be heard by the ear, as clearly as if it was coming from a speaker. The songs of my life nag me in bed late at night, and I feel as if I can hear the world spinning.

So many of the things we remember are very discrete and practical-- we need to remember what to buy at the grocery store, or the name of a co-worker's child. Maybe we remember some commonly held fact like the name of the Vice President of the United States.

What interests me far more is the memory that is unintentional, the moments when you are suddenly struck by something long-forgotten, when memories collide, when memories supersede your current reality. Déjà vu ends. I am standing in my livingroom, unmistakably here and now. A bit of sun shines on a far hill, and I can hear the cat meowing outside my window.